قال الشيخ رحمه الله والاذان والاقامة خمسة وثلاثون فصلا الاذان ثمانية عشر فصلا والاقامة سبعة عشر فصلا إلى قوله فإذا فرغ من الاذان
The Shaykh (Al-Mufid), may Allah (swt) support him, said: “The Adhan and the Iqamah consist of thirty-five sections: the Adhan is eighteen sections, and the Iqamah is seventeen sections” up to his statement “When he finishes the Adhan”.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ اَلْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلْأَذَانُ وَ اَلْإِقَامَةُ خَمْسَةٌ وَ ثَلاَثُونَ حَرْفاً فَعَدَّ ذَلِكَ بِيَدِهِ وَاحِداً وَاحِداً اَلْأَذَانَ ثَمَانِيَةَ عَشَرَ حَرْفاً وَ اَلْإِقَامَةَ سَبْعَةَ عَشَرَ حَرْفاً»
Muhammad ibn Ya‘qub from Ali ibn Ibrahim from Muhammad ibn Isa ibn ‘Ubayd from Yunus from Aban ibn Uthman from Isma‘il al-Ju‘fi who said: I heard (Imam) Abu Ja‘far (a.s), peace be upon him, say: “The Adhan and the Iqamah are thirty-five phrases.” Then He (a.s) counted them with His (a.s) hand, one by one: “The Adhan is eighteen phrases, and the Iqamah is seventeen phrases.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْأَذَانِ فَقَالَ« تَقُولُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اَللَّهُ لاَ إِلَهَ إِلاَّ اَللَّهُ»
Al-Husayn ibn Sa‘id from al-Nadr from Abdullah ibn Sinan who said: I asked Abu Abdillah (a.s) about the Adhan. Imam (a.s) said: “You say, ‘Allahu Akbar, Allahu Akbar, Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah, Ashhadu anna Muhammadur Rasulullah, Ashhadu anna Muhammadur Rasulullah, Hayya alas-salah, Hayya alas-salah, Hayya alal-falah, Hayya alal-falah, Hayya ala khayril-amal, Hayya ala khayril-amal, Allahu Akbar, Allahu Akbar, La ilaha illallah La ilaha illallah.’” (Allah (swt) is the Greatest, Allah (swt) is the Greatest. I bear witness that there is no god but Allah (swt), I bear witness that there is no god but Allah (swt). I bear witness that Muhammad (saws) is the Messenger of Allah (swt), I bear witness that Muhammad (saws) is the Messenger of Allah (swt). Come to prayer, come to prayer. Come to success, come to success. Come to the best of deeds, come to the best of deeds. Allah (swt) is the Greatest, Allah (swt) is the Greatest. There is no god but Allah (swt), there is no god but Allah (swt).)
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ اِبْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَمَّا أُسْرِيَ بِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَبَلَغَ اَلْبَيْتَ اَلْمَعْمُورَ حَضَرَتِ اَلصَّلاَةُ فَأَذَّنَ جَبْرَئِيلُ عَلَيْهِ اَلسَّلاَمُ وَأَقَامَ فَتَقَدَّمَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَ صَفَّ اَلْمَلاَئِكَةُ وَاَلنَّبِيُّونَ خَلْفَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ» قَالَ فَقُلْنَا لَهُ كَيْفَ أَذَّنَ فَقَالَ« اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اَللَّهُ لاَ إِلَهَ إِلاَّ اَللَّهُ» «وَ اَلْإِقَامَةُ مِثْلُهَا إِلاَّ أَنَّ فِيهَا قَدْ قَامَتِ اَلصَّلاَةُ قَدْ قَامَتِ اَلصَّلاَةُ بَيْنَ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ وَ بَيْنَ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ فَأَمَرَ بِهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِلاَلاً فَلَمْ يَزَلْ يُؤَذِّنُ بِهَا حَتَّى قَبَضَ اَللَّهُ رَسُولَهُ صَلَّى اللَّهُ عَلَيهِ وَ آلِهِ»
Muhammad ibn Ali ibn Mahbub from Ali ibn al-Sindi from Ibn Abi Umayr from Ibn Udhaynah from Zurarah and al-Fudhayl ibn Yasar: (Imam) Abu Ja‘far (a.s), peace be upon him, said: “When the Messenger of Allah (swt), may Allah (swt) bless him and his family, was taken on the night journey and reached the Bayt al-Ma‘mur, the time of prayer came, so Jibra’il (a.s), peace be upon him, gave the Adhan and the Iqamah. Then the Messenger of Allah (swt), may Allah (swt) bless him and his family, stepped forward, and the angels and the prophets lined up behind the Messenger of Allah (swt), may Allah (swt) bless him and his family.” He (ibn Yasar) said: “So we (Zurarah and al-Fudhayl ibn Yasar) said to Him (a.s), “How did He (saws) give the Adhan?” Imam (a.s) said: “‘Allahu Akbar, Allahu Akbar; Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulullah, Ashhadu anna Muhammadan Rasulullah; Hayya ‘ala al-salah, Hayya ‘ala al-salah; Hayya ‘ala al-falah, Hayya ‘ala al-falah; Hayya ‘ala khayr al-‘amal, Hayya ‘ala khayr al-‘amal; Allahu Akbar, Allahu Akbar; La ilaha illallah, La ilaha illallah.’ And the Iqamah is like it, except that in it is: ‘Qad qamatis-salah, qad qamatis-salah’ placed between ‘Hayya ‘ala khayr al-‘amal, Hayya ‘ala khayr al-‘amal’ and ‘Allahu Akbar, Allahu Akbar.’ So the Messenger of Allah (swt), may Allah (swt) bless him and his family, instructed Bilal with it, and he (Bilal) continued to call it until Allah (swt) took the soul of His Messenger, may Allah (swt) bless him and his family.”
وَعَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ فَضَالَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ اَلْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ كُلَيْبٍ اَلْأَسَدِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ حَكَى لَهُمَا اَلْأَذَانَ فَقَالَ« اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ حَيَّ عَلَى خَيْرِ اَلْعَمَلِ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اَللَّهُ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَلْإِقَامَةُ كَذَلِكَ»
And from him, from Ahmad ibn al-Hasan from Fadhala from Sayf ibn Umayrah from Abu Bakr al-Hadrami from Abu Abdillah (a.s), and from Kulayb al-Asadi: Abu Abdillah (a.s) recited the Adhan to both of them (Abu Bakr al-Hadrami and Kulayb al-Asadi), and Imam (a.s) said: “Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar; Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulullah, Ashhadu anna Muhammadan Rasulullah; Hayya ‘ala al-salah, Hayya ‘ala al-salah; Hayya ‘ala al-falah, Hayya ‘ala al-falah; Hayya ‘ala khayr al-‘amal, Hayya ‘ala khayr al-‘amal; Allahu Akbar, Allahu Akbar; La ilaha illallah, La ilaha illallah. And the Iqamah is likewise.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ اَلْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُؤَذِّنُ فَقَالَ« اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلصَّلاَةِ حَيَّ عَلَى اَلْفَلاَحِ حَيَّ عَلَى اَلْفَلاَحِ» حَتَّى فَرَغَ مِنَ اَلْأَذَانِ وَ قَالَ فِي آخِرِهِ« اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ لاَ إِلَهَ إِلاَّ اَللَّهُ لاَ إِلَهَ إِلاَّ اَللَّهُ»
Al-Husayn ibn Sa‘id from Fadhala from Hammad ibn Uthman from Ishaq ibn ‘Ammar from al-Mu‘alla ibn Khunays who said: I heard Abu Abdillah (a.s) performing the Adhan, and Imam (a.s) said: “Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar; Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulullah, Ashhadu anna Muhammadan Rasulullah; Hayya ‘ala al-salah, Hayya ‘ala al-salah; Hayya ‘ala al-falah, Hayya ‘ala al-falah”, until He (a.s) completed the Adhan. Imam (a.s) said at the end of it: “Allahu Akbar, Allahu Akbar; La ilaha illallah, La ilaha illallah.”
فأما الحديثان الاولان وان تضمنا ذكر ألله اكبر مرتين في أول الاذان فيجوز أن يكون إنما اقتصر على ذلك لانه قصد الى افهامه السائل كيفية التلفظ به وكان المعلوم له ان ذلك لا يجزي الاقتصار عليه دون الاربع مرات والذي يكشف عما ذكرناه من أنه لا يجوز الاقتصار على مرتين مع الاختيار ما رواه
As for the first two narrations, although they include the mention of ‘Allahu Akbar’ twice at the beginning of the Adhan, it is possible that the reason for this limitation was merely to teach the questioner the way to pronounce it. And it was already known to him that such limitation does not suffice without completing it to four times. What clarifies what we have mentioned, that it is not permissible to suffice with only two times when one has the choice, is what has been narrated:
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يَا زُرَارَةُ تَفْتَتِحُ اَلْأَذَانَ بِأَرْبَعِ تَكْبِيرَاتٍ وَ تَخْتِمُهُ بِتَكْبِيرَتَيْنِ وَ تَهْلِيلَتَيْنِ»
Muhammad ibn Ya‘qub from Muhammad ibn Isma‘il from al-Fadl ibn Shadhan from Hammad ibn Isa from Zurarah: (Imam) Abu Ja‘far (a.s), peace be upon him, said: “O Zurarah, you begin the Adhan with four Takbirs and you end it with two Takbirs and two declarations of ‘La ilaha illallah’.”
فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْأَذَانُ مَثْنَى مَثْنَى وَ اَلْإِقَامَةُ وَاحِدَةً وَاحِدَةً»
As for what was narrated by al-Husayn ibn Sa‘id from Fadhala from Mu‘awiyah ibn Wahb: Abu Abdillah (a.s) said: “The Adhan is in pairs, two by two, and the Iqamah is single, one by one.”
وَ مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْإِقَامَةُ مَرَّةً مَرَّةً إِلاَّ قَوْلَهُ اَللَّهُ أَكْبَرُ اَللَّهُ أَكْبَرُ فَإِنَّهُ مَرَّتَانِ»
And what was narrated by Sa‘d from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Safwan ibn Yahya from Abdullah ibn Sinan: Abu Abdillah (a.s) said: “The Iqamah is once, once, except for the statement ‘Allahu Akbar, Allahu Akbar’, for it is said twice.”
فمحمول على حال التقية أو عند العجلة دون حال الاختيار والذي يكشف عما ذكرناه
So it is to be interpreted as referring to a situation of ‘taqiyyah’ (dissimulation) or in times of haste, not in a state of choice and full deliberation. And what clarifies what we have mentioned is the following.
مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ أَبِي عُبَيْدَةَ اَلْحَذَّاءِ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يُكَبِّرُ وَاحِدَةً وَاحِدَةً فِي اَلْأَذَانِ فَقُلْتُ لَهُ لِمَ تُكَبِّرُ وَاحِدَةً وَاحِدَةً فَقَالَ« لاَ بَأْسَ بِهِ إِذَا كُنْتَ مُسْتَعْجِلاً»
What was narrated by Sa‘d ibn Abdullah from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadhala ibn Ayyub from al-‘Ala’ ibn Razin from Abu ‘Ubaydah al-Hadhdha’ who said: I (al-Hadhdha’) saw (Imam) Abu Ja‘far (a.s), peace be upon him, saying the Takbir one by one in the Adhan, so I said to Him (a.s): “Why are you saying the Takbir one by one?” Imam (a.s) said: “There is no harm in it if you are in a hurry.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ مِهْرَانَ اَلْجَمَّالِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «اَلْأَذَانُ مَثْنَى مَثْنَى وَ اَلْإِقَامَةُ مَثْنَى مَثْنَى»
Al-Husayn ibn Sa‘id from Ibn Abi Najran from Safwan ibn Mihran al-Jammal who said: I heard Abu Abdillah (a.s) say: “The Adhan is in pairs, two by two, and the Iqamah is in pairs, two by two.”
وَ عَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ يَزِيدَ مَوْلَى اَلْحَكَمِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« لَأَنْ أُقِيمَ مَثْنَى مَثْنَى أَحَبُّ إِلَيَّ مِنْ أَنْ أُؤَذِّنَ وَ أُقِيمَ وَاحِداً وَاحِداً»
And from him, from Fadhala from Husayn ibn Uthman from Ibn Muskan from Yazid, the client of al-Hakam, from someone who narrated to him from Abu Abdillah (a.s), he said: I heard Him (a.s) say: “For me to perform the Iqamah in pairs, two by two, is more beloved to me than to perform the Adhan and the Iqamah each as single statements, one by one.”
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ عُرْوَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْأَذَانُ يُقْصَرُ فِي اَلسَّفَرِ كَمَا تُقْصَرُ اَلصَّلاَةُ اَلْأَذَانُ وَاحِداً وَاحِداً وَ اَلْإِقَامَةُ وَاحِدَةً وَاحِدَةً»
Al-Husayn ibn Sa‘id from al-Qasim ibn ‘Urwah from Burayd ibn Mu‘awiyah: (Imam) Abu Ja‘far (a.s), peace be upon him, said: “The Adhan is shortened during travel just as the prayer is shortened, the Adhan is single, one by one, and the Iqamah is single, one by one.”
سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ نُعْمَانَ اَلرَّازِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «يُجْزِيكَ عَنِ اَلْإِقَامَةِ طَاقٌ طَاقٌ فِي اَلسَّفَرِ»
Sa‘d from Muhammad ibn al-Husayn from Ja‘far ibn Bashir from Nu‘man al-Razi who said: I heard Abu Abdillah (a.s) say: “It suffices you in place of the Iqamah during travel to say each phrase once, once.”
فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ شُعَيْبِ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلنِّدَاءُ وَ اَلتَّثْوِيبُ فِي اَلْإِقَامَةِ مِنَ اَلسُّنَّةِ»
As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ahmad ibn al-Hasan from al-Husayn from Hammad ibn Isa from Shu‘ayb ibn Ya‘qub from Abu Basir: Abu Abdillah (a.s) said: “The call (Adhan) and the repetition (Tathwib) in the Iqamah are from the Sunnah.”
وَ مَا رَوَاهُ هُوَ أَيْضاً عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« كَانَ أَبِي يُنَادِي فِي بَيْتِهِ« بِاَلصَّلاَةُ خَيْرٌ مِنَ اَلنَّوْمِ» وَ لَوْ رَدَّدْتَ ذَلِكَ لَمْ يَكُنْ بِهِ بَأْسٌ»
And what was also narrated by him from Ahmad ibn al-Hasan from al-Husayn from Fadhala from al-‘Ala’ from Muhammad ibn Muslim: (Imam) Abu Ja‘far (a.s), peace be upon him, said: “My father (a.s) used to call out in His (a.s) house; ‘Al-salatu khayrun min al-nawm’ (Prayer is better than sleep), and if you repeat that, there is no harm in it.”
وما أشبه هذين الحديثين مما يتضمن ذكر هذه الالفاظ فانها محمولة على التقية لاجماع الطائفة على ترك العمل بها ويدل عليه ايضا ما رواه
And what resembles these two narrations, which include the mention of these phrases, is to be interpreted as being due to ‘taqiyyah’ (dissimulation), because of the consensus of the Shia community on abandoning practice upon them (‘Al-salatu khayrun min al-nawm’). This is also supported by what has been narrated:
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ وَ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّثْوِيبِ اَلَّذِي يَكُونُ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ فَقَالَ« مَا نَعْرِفُهُ»
Al-Husayn ibn Sa‘id from Fadhala and Hammad ibn Isa from Mu‘awiyah ibn Wahb who said: I asked Abu Abdillah (a.s) about the ‘tathwib’ (‘Al-salatu khayrun min al-nawm’) that occurs between the Adhan and the Iqamah. Imam (a.s) said: “We do not recognize it.”
وَ رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« يَا زُرَارَةُ تَفْتَتِحُ اَلْأَذَانَ بِأَرْبَعِ تَكْبِيرَاتٍ وَتَخْتِمُهُ بِتَكْبِيرَتَيْنِ وَ تَهْلِيلَتَيْنِ وَ إِنْ شِئْتَ زِدْتَ عَلَى اَلتَّثْوِيبِ حَيَّ عَلَى اَلْفَلاَحِ مَكَانَ اَلصَّلاَةُ خَيْرٌ مِنَ اَلنَّوْمِ»
Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from Abdullah ibn Najran from Hammad ibn Isa from Hariz from Zurarah who said: (Imam) Abu Ja‘far (a.s), peace be upon him, said to me: “O Zurarah, you begin the Adhan with four Takbirs and you end it with two Takbirs and two declarations of ‘La ilaha illallah ‘. And if you wish, you may add in place of ‘tathwib’, after ‘Hayya ‘ala al-falah’, the phrase ‘Al-salatu khayrun min al-nawm’.”
فلو كان ذكر الصلاة خير من النوم من السنة لما سوغ له تكرار اللفظ والعدول عما هو السنة الى تكرار اللفظ وتكرار اللفظ إنما يجوز إذا اريد به تنبيه انسان على الصلاة أو انتظار آخر أو ما أشبه ذلك يبين ذلك ما رواه
So if the mention of ‘al-salatu khayrun min al-nawm’ were from the Sunnah, He (a.s) would not have been permitted to repeat the phrase or to deviate from what is the Sunnah by repeating it. Repeating the phrase is only allowed when the intention is to alert someone to prayer, or to wait for another person, or for something similar. This is clarified by what has been narrated:
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَوْ أَنَّ مُؤَذِّناً أَعَادَ فِي اَلشَّهَادَةِ وَ فِي حَيَّ عَلَى اَلصَّلاَةِ أَوْ حَيَّ عَلَى اَلْفَلاَحِ اَلْمَرَّتَيْنِ وَ اَلثَّلاَثَ وَ أَكْثَرَ مِنْ ذَلِكَ إِذَا كَانَ إِمَاماً يُرِيدُ جَمَاعَةَ اَلْقَوْمِ لِيَجْمَعَهُمْ لَمْ يَكُنْ بِهِ بَأْسٌ»
Muhammad ibn Ya‘qub from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Mahbub from Ali ibn Abi Hamzah from Abu Basir: Abu Abdillah (a.s) said: “If a mu’adhdhin were to repeat the testimony or ‘Hayya ‘ala al-salah’ or ‘Hayya ‘ala al-falah’ two times, three times, or more than that, if he is an imam who wishes to gather the people together for congregational prayer, then there is no harm in it.”
قال الشيخ رحمه الله فإذا فرغ من اذانه على ما شرحناه فليجلس بعده جلسة خفيفة الى قوله فإذا أراد أن يقيم
The Shaykh (Al-Mufid), may Allah (swt) support him, said: “When he finishes his Adhan as we have explained, he should sit after it for a short while” up to his statement: “Then when he wants to perform the Iqamah”.
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ اَلْحَسَنِ بْنِ شِهَابٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لاَ بُدَّ مِنْ قُعُودٍ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ»
Al-Husayn ibn Sa‘id from Ibn Abi Umayr from ‘Umar ibn Udhaynah from al-Hasan ibn Shihab: Abu Abdillah (a.s) said: “There must be a sitting between the Adhan and the Iqamah.”
وَ عَنْهُ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ اَلْجَعْفَرِيِّ قَالَ سَمِعْتُهُ يَقُولُ:« اُفْرُقْ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ بِجُلُوسٍ أَوْ بِرَكْعَتَيْنِ»
And from him, from Sulayman ibn Ja‘far al-Ja‘fari who said: I heard Him (a.s) say: “Separate between the Adhan and the Iqamah with a sitting or with two units of prayer.”
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ:« اَلْقُعُودُ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ فِي اَلصَّلاَةِ كُلِّهَا إِذَا لَمْ يَكُنْ قَبْلَ اَلْإِقَامَةِ صَلاَةٌ يُصَلِّيهَا»
And from him, from Ahmad ibn Muhammad: He (Imam al-Ridha (a.s)) said: “The sitting between the Adhan and the Iqamah is for all the prayers, if there is no prayer being performed before the Iqamah.”
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« بَيْنَ كُلِّ أَذَانَيْنِ قَعْدَةٌ إِلاَّ اَلْمَغْرِبَ فَإِنَّ بَيْنَهُمَا نَفَساً»
Muhammad ibn Ali ibn Mahbub from Muhammad ibn al-Husayn from al-Hasan ibn Ali ibn Yusuf from Sayf ibn Umayrah from one of our companions: Abu Abdillah (a.s) said: “Between every two Adhans (between the Adhan and the Iqamah) there is a sitting, except for Maghrib, for between them is only a brief pause.”
وقد روي أنه يجلس بينهما في المغرب وقد أوردناه فيما بعد في الزيادات
And it has been narrated that he sits between them in Maghrib as well, and we have mentioned it later in the section on additions (‘al-ziyadaat’).
مُحَمَّدُ بْنُ يَعْقُوبَ عَنِ اَلْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحُسَيْنِ بْنِ رَاشِدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ يَقْطِينٍ رَفَعَهُ إِلَيْهِمْ قَالَ:« يَقُولُ اَلرَّجُلُ إِذَا فَرَغَ مِنَ اَلْأَذَانِ وَ جَلَسَ اَللَّهُمَّ اِجْعَلْ قَلْبِي بَارّاً وَ رِزْقِي دَارّاً وَ اِجْعَلْ لِي عِنْدَ قَبْرِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَرَاراً وَ مُسْتَقَرّاً»
Muhammad ibn Ya‘qub from al-Husayn ibn Muhammad from Abdullah ibn ‘Amir from Ali ibn Mahziyar from al-Husayn ibn Rashid from Ja‘far ibn Muhammad ibn Yaqtin, who raised it to them: (Imam (a.s)) said: “When a man finishes the Adhan and sits, he says: ‘O Allah (swt), make my heart righteous, and my sustenance flowing, and grant me a place and a settlement near the grave of the Messenger of Allah (swt), may Allah (swt) bless him and his family.’”
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ اَلْجَرِيرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ قَالَ:« مَنْ جَلَسَ فِيمَا بَيْنَ أَذَانِ اَلْمَغْرِبِ وَ اَلْإِقَامَةِ كَانَ كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اَللَّهِ»
Sa‘d ibn Abdullah from Muhammad ibn al-Husayn from Muhammad ibn Isa ibn ‘Ubayd from Sa‘dan ibn Muslim from Ishaq al-Jariri: Abu Abdillah (a.s) said: “Whoever sits between the Adhan of Maghrib and the Iqamah, it is as if he were covered in his own blood in the path of Allah (swt).”
قال الشيخ رحمه الله وإذا أراد أن يقيم فليقل الى آخر الباب قد مضى بيانه بما فيه كفاية إن شاء الله وما ذكره من ترتيل الاذان وحدر الاقامة قد مضى أيضا ما يدل عليه ويؤكده أيضا ما رواه
The Shaykh (Al-Mufid), may Allah (swt) support him, said: “And when he wants to perform the Iqamah, he should say…” until the end of the chapter. Its explanation has already been given with sufficient detail, Allah (swt) willing. And what he mentioned regarding the measured recitation of the Adhan and the swift recitation of the Iqamah has also already been supported by evidence. This is further confirmed by what was narrated:
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اَلْحَسَنِ بْنِ اَلسَّرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْأَذَانُ تَرْتِيلٌ وَ اَلْإِقَامَةُ حَدْرٌ»
Al-Husayn ibn Sa‘id from Muhammad ibn Sinan from al-Hasan ibn al-Sarri: Abu Abdillah (a.s) said: “The Adhan is to be recited with measured recitation (‘tartil’), and the Iqamah is to be recited quickly in a flowing manner (‘hadr’).”
